Fear can be the fear of death, or the fear of uncertainty. What is the difference between fear and trepidation?

When I work with my desire to enjoy out of fear for myself, for my egoism, that is called fear. If I work with my desire for the sake of bestowal to the Creator and I doubt whether I bestow to Him or not without thinking about myself, that is called trepidation.

Fear is where my egoism (for me) is, and trembling is where the Creator (for the Creator) is. Fear is a consequence of the lack of faith.¹

Corporeal fear shows that we lack spiritual fear. If I have fear of the Creator, then there no room for corporeal fear; I will elevate it to the spiritual level. It is important why I am doing this: do I want to get rid of the corporeal fear or I am joyful about it because it is an incentive for me to reach trepidation toward the Creator?

Fear is a sensation in the will to receive, and trepidation is in the desire to bestow. Therefore, it is necessary to use fear in a very prudent, minimally possible form since it does not correspond to the good desire of the friends and the good desire of the Creator.

It is necessary to elevate the greatness and the importance of the Creator to the maximum in order for it to be the driving force that pulls us forward, and not fear that pushes us from behind.

I imagine the greatness of Creator, and therefore, I strive toward Him, not in order to hide from the problem but to strive toward the source of goodness. That is, we must steer close toward bestowal to the maximum.²

You only need to be afraid that you will stop thinking about the Creator, that there is none else besides Him who is good and does good, falling into this world and neglecting the Creator instead of appreciating Him, and about disconnecting from the ten and forgetting about your friends.

I am ready to be connected to the Creator, but my connection with Him through the group is constantly disrupted. The Creator is an unchanging force, but the soul, that is, the ten, changes all the time, and because of that I lose it every second. Therefore, I am in fear of losing my soul (Kli), the ten. Suddenly, I will fall and get carried away in the turbulent stream and they will be unable to save me or they will not be able to dig and extract me from my egoistic prison.

If I break away from the ten, it means that I break away from the Creator. If I am separated from the ten but think that I am connected to the Creator, it means that it is not the Creator but a completely opposite direction and I have lost all 180 degrees, as it is written: “Thou hast not called upon Me, O Jacob.”³
From the 1^st part of the Daily Kabbalah Lesson 2/10/19, “To Increase The Greatness of The Creator In Our Eyes”
1 Minute 1:21:40
2 Minute 1:27:15
3 Minute 1:44:11

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From My Facebook Page Michael Laitman 3/1/19

One day thirty years ago, when I lived in Bnei Brak, I was walking down the street with my wife. On the way we saw a little girl standing alone, helpless at a traffic light.

Suddenly my wife left me, took the girl by the hand and helped her cross the street. When she came back I asked her in surprise: “Do you know her?” “I don’t,” she replied, “but I would like other people to treat my daughters the same way.”

This example has been etched in my memory ever since. The basic understanding that if we begin to treat each other well, all of us will only gain.

So why doesn’t it happen? The narrow ego of each and every one of us does not allow us to take a step toward the other. I can’t smile to my neighbor; I can’t be patient to the driver next to me on the road, I can’t take care of another child as if it were my own.

And yet, despite the ego, we can forge an environment with different values. We can reach a social consensus that we should treat each other well, because this is the only way we can coexist and raise our children in a more pleasant and safe atmosphere.

Then, we will feel far more relaxed when our children go outside, the roads will be more peaceful, and we will cease to feel that our lives are like a battlefield.

It is possible and it depends on us. Let’s create a warmer atmosphere between us. After all, we are not animals, we are human beings.

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Question: How can I ask for the ten if I have no words, where no words are suitable?

Answer: You do not need words. You can just sigh or cry. This is also a request.

A request is an expression of your inner aspirations, of what you think is missing in the ten. Try to put your common desire together as if you were creating some form from clay. Collect it together. This will be your request to the Creator.

Question: Can one just say one of the names of the Creator?

Answer: No names, no mantras, no memorizing of conversational patterns—nothing is needed. You will continue to make mistakes.

You can just sit quietly, each one asking the Creator from their hearts, as you have agreed. Try to do this at least for a couple of minutes; this is a good exercise.

As for the names, when you are already at the upper levels and begin to gather the ten Sefirot, representing some qualitative and quantitative meanings, and you put together a spiritual Partzuf, form your soul, consisting of ten Sefirot, then the general force that is created from such arranged desires will be called the name of the Creator.

There is a certain set of such names, that is, states of the ten that are interconnected. These are the names of the Creator.
[241069]
From the Kabbalah Lesson in Russian 11/4/18

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Question: You often say: “The Creator said.” What do you mean? Who did He speak to? When did He speak?

Answer: Naturally, the Creator has neither a mouth nor a tongue, nor vocal cords. We simply express ourselves in earthly language.

The Creator is a force. A force not even in the physical sense of the word, but in thought. There is nothing but thought. We constantly exist inside it. And the fact that it seems to us that we have physical bodies, properties, and qualities—there is nothing of that.

There is only thought.

Question: When I hear something from someone, can I say that through him the Creator speaks to me?

Answer: Yes. This is a different matter. In this way, He communicates with us.

But for this, you need to have a repeater, a re-transmitter, in you; when listening to a person, you begin to understand what the Creator wants to tell you. You must translate his speech into spiritual language. Then you will hear divine words from people, even from a street sweeper. He will not know what he is saying, and you will listen to the revelations of the Creator through him.
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From the Kabbalah Lesson in Russian 10/14/18

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New Life #160 – The Bible and People of the Book
Dr. Michael Laitman in conversation with Oren Levi and Nitzah Mazoz

Summary

The Bible is the foundation for human civilization and is eternal in its unfolding wisdom and power. It teaches us how to approach the upper force through the system of relationships between people and God. It is a well of living water to those who want to be in complete love and are willing to demand help from God. The People of the Book are a group of people who want to be in complete love, and they demand help from God for this These people embrace “And you shall love your friend as yourself” as the goal of their existence as a society. The Light of the Torah and the discovery of divinity must be realized daily in the loving relationships between us.
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From KabTV’s “New Life #160 – The Bible and People of the Book,” 3/19/13

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Lesson Preparation

Writings of Baal HaSulam, Introduction to The Study of the Ten Sefirot, item 31

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-How do we accept evil?
-There is no evil. Evil shows a person that he hasn’t yet attained perfection in goodness. Unrevealed good is felt as evil. And it is felt clearly, vividly, so man will pay attention to where else he can additionally correct this quality and turn it to good.

“Torah and work” means one studies Torah so Torah will bring him the Light of Torah, so he could shift his attention from reception to bestowal, which will allow him to connect to the Creator, which is called studying “Li Shma.”
(Rabash, “Torah and Work by the Path of the Creator”)

It is essential for everyone to study Kabbalah. Even if one learns the entire Torah and becomes the most righteous of his generation, if he hasn’t learned Kabbalah, he must return to this world to learn the secrets of Kabbalah. (Baal HaSulam, foreword to the book, The Sage’s Mouth)

Initially the system is set in the initial and final states. Only the character of motion is up to us: by accelerating the path, we evade the blows with our efforts, the path of good development.
By slowing down the path, we elicit negative influences upon us ….
—the path becomes a path of suffering.

The topic of “love and hate,” the need to balance these two qualities of our nature, passed through the whole convention like a red thread.
#spirituality #love #hate

The international Kabbalah congress in Israel just finished—it was attended by over 5,000 students from different countries, from distant corners of the world.
#kabbalah #convention #TelAviv

There is no difference between the Torah of the world of Atzilut and the Torah of our world, between the wisdom of Kabbalah and the open Torah. The difference is only in the one who studies: though they study the same text, for one the Torah will be the wisdom of Kabbalah …
… but for another—the open Torah of the world of Assiya. (Baal HaSulam. Foreword to TES, 147).

Revealed and concealed Torah is the same, since everything is determined by man’s intention. If one wishes to know—he doesn’t reveal Torah. But if he wishes to come nearer to the Creator with his qualities, he will be able to attain this by the revealed and concealed Torah …
…. but he will attain it faster with the concealed one.

Kabbalah demands sagely investigators of hearts that devote 20 to 30 years to it, and who are only then able to testify to it. (Baal HaSulam. Kabbalah and Philosophy)
The Torah is attained only in a group. (Bavli, Brachot 63,2)
The ten sits and works in the Torah—the Schechinah among them. (Avot 3,6)

From Twitter, 2/28/19

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From My Facebook Page Michael Laitman 2/27/19

A month of hatred has landed on world Jewry: swastikas and graffiti throughout the United States, anti-Semitic slogans in every European city, desecrated graves in Eastern Europe, and the horrible attack on Argentina’s chief rabbi. These are only some of the cases reported in the media.

How is it possible that in 2019 anti-Semitism is erupting in every corner of the world? How are Jews still persecuted? How is it that the same hatred reigns in Argentinians, the French, Americans and Russians? How could it be that the brilliant Jewish mind, which had just flew a spaceship to the moon and picked up an Oscar, has not managed to defeat the thousands-of-years-old hatred towards us?

The problem with anti-Semitism lies in our lack of understanding its root cause. Since we never treat the root of it, it keeps coming back to haunt us wherever we go.
Kabbalists, on the other hand, have always pointed to the root of anti-Semitism as well as the solution for it. For them, the resurgence of anti-Semitism in our time is neither surprising nor is it a passing fad.

The anti-Semitic hostility towards the Jews is an expression of an inexplicable feeling, an inherent demand that lies in humanity. This is why Jews are typically blamed for all the evils in the world. While very few anti-Semites can articulate their claim, a deep-seated demand towards the Jews is subconsciously brewing in every person in the world.

We Jews are deluding ourselves. We believe the hatred stems from envy: Jews are smart, successful and innovative, they control the media, banks and commerce. But these are no more than superficial justifications that both we and our haters use in order to rationalize the hatred.

This is precisely what the greatest Kabbalist of the previous century, Yehuda Ashlag, wrote about: “Israel is hated by all nations, whether it is due to religion, race, capitalism, communism, cosmopolitanism, and so forth. This is because hatred precedes all other reasons, and yet each one resolves his hatred according to his own psychology.”

Kabbalists describe anti-Semitism as a law of nature. It stems from the inherent connection between Israel and the nations of the world. The role of the Jewish people is to pave the way for unity above all differences between human beings. Human unity is the only solution to all the evils in the world, and nature directs the whole of humanity towards unity.

Hence the forecast: anti-Semitism will continue and intensify until we internalize and fulfill our function in the world – to serve as an example of unity for the rest of humanity. This is how we will become “a light unto the nations,” since “the Israeli nation had been constructed as a kind of gateway through which the sparks of purification will flow onto all of mankind throughout the world, until they can perceive the pleasantness and serenity that exist in the kernel of love of others.” (Kabbalist Yehuda Ashlag, “The Arvut“).

To learn more >>>>>>>>>

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